Mescheta Brachos in the Mishnah ends with a discussion of practical changes in the way that Jewish law is followed. It starts by saying that in the Holy Temple, may it be built speedily and in our days, that blessings would commonly end by saying “until forever”. Heretics seized on this expression to say that the position of the Torah is that only world that exists is the world in which we are living and there is no afterlife. To avoid this distortion the sages modified the text to say, “forever and ever”.
The Mishnah continues with a similar change. It states that the sages originally decreed that people should greet each other using the name of Hashem. It brings to proofs from scripture with the first being from the book of Ruth (2:4). It recounts that when Boaz arrived from Beth Lechem his workers said, “Hashem in with you”, and he replied, “Hashem will bless you”. A second example is brought from the book of Judges (6:12), when the angel greets Gideon saying, “Hashem is with you valiant champion”. Later on, though, this decree was annulled because it was felt that it would bring people to cheapen and mock the name of G-d.
The Mishnah also takes the position that changes of this nature should not be made quickly and easily by quoting the verse from Proverbs (23:22), “Do not scorn your mother because she is old”. The idea is that old traditions should not be changed simply because they are old. On the other hand as a justification for changes, it brings the verse, “A time to do for Hashem, they have annulled (הפרו) your Torah”, (Psalm 119:126). Rabbi Nathan though interprets the verse as, “Annul (הפרו) your Torah, a time to do for Hashem”.
From a grammatical standpoint the word הפרו can be the plural past tense of annul. However it also is used as a command. In the former case it is talking about people who have violated the Torah through the neglect. Therefore the time to do something for Hashem means a time to extract vengeance on the wrong doers, and this is the essential meaning of the verse. However the rabbis make a homily, saying the verse is an instruction the teachers of Torah to annul rulings, if they become counter productive.
Rashi comments that this verse should be read in context with the previous verse, “Enable me to understand so that I will know your testimonies”. This refers to the time when it is appropriate to deal with those that have ignored the Torah. The goal is to help sinners find favor and forgiveness in order that G-d will be found among them. In turn King David wishes follow the same approach in regards to every transgression that he, himself, has committed. However, our rabbis derive from this verse a license to trespass on the words of the Torah when it will benefit the people of Israel. They give the example of Elijah the prophet bringing a sacrifice on Mount Carmel at a time when sacrifices could only be brought in the Temple. Rashi continues saying that he saw a parable whose moral was that one who is idle, leisurely, and only occasionally studies the Torah is in fact voiding the covenant. This is because a man should be diligently laboring in Torah every hour of the day.
The common thread in all of this is that the Torah gives people valuable practices. However if the practice is corrupted so that it harms its fundamental purpose, it should be discontinued. The deeper message is understanding finding favor in G-d’s eyes, thinking for yourself, and finding your portion in Torah. The Chumash, Gemara, and rabbis all give assistance to obtaining these goals. There is a warning though that conclusions which result in a mockery should be reevaluated. This is because Hakadosh Baruch Hu is our father and our king, therefore, He desires only good things for us.
לע"נ הסבא אהרן בן יוסף ז"ל נלב"ע כז טבת תשכ"ו
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